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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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#516 Inducing Kashrus into an Induction Stove Top
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Q. How do you Kasher an induction stove top? Can you during the year use the above stoves for milchik and fleishig? Thank you
A. In energy efficient induction cook tops the conventional burners are replaced with magnetic induction coils that do not transmit heat but rather magnetic waves. These waves do not affect materials that are not magnetic, so the glass top remains cold, as would any other non-magnetic materials such as aluminum pots and foil. Only stainless steel pots and pans will become rapidly heated as the magnetized molecules vibrate dynamically. The heated pot or pan transfers the heat energy to the food to be cooked and also to the top surface.
According to, Rabbi Tzvi Rosen (Star K Kashrus Administrator - Kashrus Kurrents) Any spill onto the ceramic cook top surface will be a result of an irui kli rishon spillage from a hot pot, not a heated cook top as you would have in conventional cooking. Hence, if one would want to kasher the cook top, it could be accomplished by a lesser means of kasherization,(such as) irui kli rishon
Rabbi Jonathan Blass in Yeshiva.Org writes; from the descriptions I have read of these cooktops, they themselves remain cool while inducing the pots that are placed on them to heat up. It is possible however that food from these pots may have boiled over and spilled onto the surface of the cooktop. Kashering a surface that has absorbed chametz from hot food spilling onto it, requires one to pour boiling water onto the surface directly from the pot in which the water was heated.
Horav Shlomo Miller Shlit"a questions the former assertion that this is only irui kli rishon, since the hot pot is directly on the glass-ceramic surface.
His opinion is that you can kasher the induction tops by substantially wetting the top and then placing a steel pot with water over it and letting it boil. The pot will heat up and transfer heat to the glass top too. You can also place a water-full pot and let it over boil and spill on the top. Then lift the pot so the water penetrates the space under it and let it boil. The rest of the surface should be covered with aluminum foil. He advises to cover the complete top after koshering with aluminum foil. (It seems unlikely that this will have a detrimental effect on this kind of top, you would also have to mark where the heating areas are).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/28/2014 11:54 AM |
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#515 Kasher your Glass-Ceramic Stove Top Without Cracking it.
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Q. How do you kasher for Pesach a glass-ceramic top stove? What do you do with the area outside of the coils, since the manufacturers recommend that that area should not be covered and you can't use either a blowtorch, because the glass may crack?
A. Kosher certifying agencies agree that prior to koshering all parts of the stovetop should be thoroughly cleaned including scraping residual food from the surface and catch-tray, and not used for 24 hours. They disagree, however as to the time that the electrical elements should be left on at maximum temperature. CRC maintains one hour while COR says they should be maintained at glowing hot for only ten minutes. Star K rules that it is enough for the elements to get glowing hot, which they advise takes only a few minutes. Horav Shlomo Miller's Shlit"a opinion is that they should stay at maximum heat for forty five minutes.
The area between the burners that does not get hot and can't be koshered without risking cracking of the glass-ceramic. CRC advises the area should not be used at all. COR directs to cover the rest of the surface around and between the burners with material that will not easily tear. They caution not to cover the whole surface with a Pesach Blech (metal sheet) as the glass might crack. Star K recommends that since the area between the burners cannot practically be kashered, it would be wise to place a trivet or stand on the open glass area so the pots can be transferred. Furthermore, in order to use a large pot that extends beyond the designated cooking area, one should place a metal disc approximately 1/8 of an inch thick onto the burner area in order to raise the Passover pots above the rest of the glass surface.
Horav Shlomo Miller's Shlit"a opinion is to cover only the non-heated areas with heavy duty aluminum taped by the edges so it will stay put.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/28/2014 11:52 AM |
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#514 Arva Minim in a Space Station?
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Q. [We were learning on the Daf about the fact that you have to hold the lulav and esrog the upside way they normally grow. Since it is only a matter of time until we will be traveling in space,] how do you hold the lulav in space where there is no gravity or only artificial gravity on a space station?
A. Horav Shlomo Miller Shlit"a pointed out that there is no real space of zero gravity. Even when floating in outer space you are actually in an orbital free fall towards the Earth and very much affected by earth's gravitational forces, otherwise you would speed away from the planet into deep space. At the point of equilibrium of gravitational pull, that is where the attracting forces of two heavenly bodies, such as the Earth and the Moon are the same, in the unlikely event that you would be holding then a lulav in your hand, you would prefer the derech gedilosson in reference to Earth. He does not consider artificial gravity, created by the centrifugal forces of a rotating space station, as the normal gravity provided by earth and derech gedilosson would still be in reference to the planet, not the station.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/28/2014 11:49 AM |
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#513 How do you Hold your Lulav on the Moon?
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Q. We were learning on the Daf about the fact that you have to hold the lulav and esrog the upside way they normally grow. Since it is only a matter of time until we will be traveling in space, how do you hold the lulav on the moon?
A. Bikurey Yaakov (651 :13) debates whether Arva Minim that grew in another part of the planet are considered derech gedilosson (natural upright way of growth) in a different location or no. He and most contemporary Poskim maintain that if you hold them in your locality the way they would normally grow there, it is considered derech gedilosson. This is the accepted minhag today, as we constantly use imported arva minim. (See however, Pninney Halacha on Mesivtah-Suka 45b for a dissenting view)
Horav Shlomo Miller's Shlit"a opinion is that indeed on the Moon you would hold them in the normal way you are standing there, regardless of where they actually grew.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/28/2014 11:48 AM |
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#512 Imaging Tefilos III
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Q. (Re- answer 349 and 434) I am not referencing to imaging at all - NO imaging for now, the question is how to built on asking to self-judgment and self-judgment to asking. When mainly Tfila is asking (what I guess 99% doing) so how to base it on self-judgment? Moreover in Shmona Esre we even not asking but commanding to HaShem - we use imperative: send, build...???!!!
A. One of the elucidations of how Tefilah works according to Sefer Haykarim (ma'amar 4) Mabit in Bais Elokim, Rav S. R. Hirsh Zt"l, Toldos Yakov Yosef (p. Toldos) quoting Baal Shem Tov and many others, is that by self examination and judgment a person becomes indeed better and closer to Hashem. There is an element of Teshuvah in every Tefilah that is said with proper intention. Teshuvah changes the individual, he is now different from before and whatever detriments were decreed on him previously, may not apply anymore. He is already someone else, a different persona.
We do not command Hashem in Tefilah, we ask and pray. The wording may look similar to an order but as always in conversation, the tone and voice inflection sets the meaning.
Rabbi A. Bartfeld
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Posted 3/28/2014 11:46 AM |
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#511 What is wrong with Seder Moed?
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Q. The names of the orders of the sections of Mishnah are all written in the plural. Zeraim, Nashim, Nezikin, Kodashim, Taharos. Except for Moeid. Why is it not called Moadim?
A. There are a number of reasons mentioned as to why Seder Moed is written in singular form when the other five Sedorim are in plural. Here are some of them;
1) It is an allusion to the saying (Yalkut Mishlei 9, Yotzeir P. Zachor) that all yomim tovim will be annulled with the exception of Purim. (Tapuchei Chaim p. 18, Noeh Doresh p. 103).
2) It is a reference to Pesach, the first of all moadim and the one always remembered in the rest of them, including Shabbos and twice daily, as "Zecher Leitzias Mitzraim" (Haggadah Maggid Kehalacha p. 129 et. al.)
3) It points to the yom tov of all yomim tovim, the Shabbos Shabboson or Yom Kippur (Bais Yaakov [Komarna] quoted in Pri Chaim p. 279). Similarly, the masseches of Yom Kippur is Yuma (or Yoma) "the day".
4) Even better, it hints that in the future all yomim tovim will become one single extended moed. Giving echo to the words of the Choze of Lublin Zt'l, that in the days of Moshiach, Tisha Beav will become the first day of yom tov, Shiva Asar Betamuz the last, while all the intermediate days will be an extensive chol hamoed. (Tapuchei Chaim ibid.)
5) It implies that if you do not observe one of the yomim tovim, it is tantamount to not keeping all of them (Mayim Chayim 1: p. 38)
6) It directs us to the adage in the Talmud (Shabbos 31a) that the six sedarim are implied in the posuk "Vehoyo Emunas Itecho…" (Yeshayahu 33:6), where "Itecho" is a reference to Seder Moed, and is the only term mentioned in a possessive form. (Otzer Hayedios p. 246)
7) To infer that each yom tov is important and we have to dedicate our learning and attention to the particular yom tov we are celebrating. As the Talmud (Megila 32a) mentions that Moshe Rabenu instituted to learn the halochos of each yom tov during that yom tov. (S'michas Zkenim - Brochos 4b)
8) It infers to the Yom Shekulo Tov or Olam Habba, which is but one day in the eyes of Hashem (ibid. Tamid 5b, Oraissa p.321)
9) The word Moed is actually already plural (Horav Chaim Kanievsky Shlit"a quoted in Chalichos Chaim 66 p.170, Introduction to Mishna Mefureshes).
10) It explains why the order of the massechtos of this seder does not correspond to the chronological luach, but rather to the nature of each tractate. (Horav Yaakov Kamenetzky Zt"l in Emes Leyakov – Shabbos p.119)
11) Horav Shlomo Miller's Shlit'a opinion is that "moed" is a reference to time itself, the common denominating factor of all the moadim in this particular seder. It is also a "shem klali," as in "Mivli Voey Moed" (Eicha 1: 4) or in English "many a time".
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/19/2014 3:07 PM |
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#510 The Malach Watching Over Your Left-On Computer Screen
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Q. The Aruch HaShulchan (Yoreh Deiah 277) teaches us that if one goes out, one is required to close his sefer or cover it with an article of clothing. Is this ruling true also for Torah being viewed on a computer screen? And would it be sufficient merely to switch windows?
A. Shach (Y.D. 277: 1) quotes Bach that one should not leave an open sefer when not learning from it. Doing so facilitates forgetfulness and the Cabalistic Sages instruct that there is a Malach known as Shomer Dafim (Sh"D) who observes and supervises offenses. (See Sefer Hazikaron from Horav CH. Kanievsky Shlit"a :35)
Poskim mention that the main reason involved is the denigration and lack of respect conferred to a most kodosh item. Therefore turning the page to something not yet learned, that thus cannot be forgotten, is of no help. (Bais Boruch 1 p. 31, Kinyan Torah p. 80).
Poskim deal with the time interval involved. Is a speedy exit to look for another sefer, answering a quick phone call etc. included? Yaskil Avdi (5: 57: 4) and Kaf Hachaim (20: 11) rule stringently even on short periods of abandonment, while other Poskim rule leniently (Aruch Hashulchon 277: 2, Vayaan Shmuel p. 711, see also Imrei Chonon p.325). They also discuss whether it includes an open Sefer Torah protected inside a glass showcase, that Sridey Eish (2: 79) permits, preferable when it is a disqualified sefer.
Kovetz Bais Hilel (39 p. 119) addresses indeed the leaving of a computer screen turned on with divrey Torah on it and concludes leniently, since it is not considered a written sefer as the pixels are constantly being rewritten.
Horav Shlomo Miller's Shlit"a opinion is also lenient but for another reason. Most screens are programmed to turn themselves off after a while, so the process offers its own protection.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/19/2014 3:06 PM |
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#509 How Many Levite Encampments Where There?
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Q. It is forbidden for a Baal Keri to be in the area designated as Machaneh L'viah. How then did the Leviim engage in marital relations in the Desert?
A. Meshech Chochmo (P. Bamidvar 1:50) addresses this question and answers that the Levite encampment was divided into two discrete areas. One was close to the Mishkan, where indeed no Baal Keri or marital relations were permitted. Whereas their private family tents, were outside of the Machane Leviim, close to the Israelite camp,. He thus explains the need for a full Mil (approximately one kilometer) of distance between both machanos.
Nachalas Binyomin (Bamidvar 5: 2) further elucidates that the encampment area close to the Mishkan contained the sentries' positions where the Leviim guarded and protected the Mishkon.
See also Chidushei Hagri'z as the two distinct obligations of the Leviim.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/19/2014 3:04 PM |
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#508 Water Filter on Shabbos
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Q. Is there a problem to use an under the sink filter cartridge on shabbos? I noticed in some shuls the tap for filtered water is covered on Shabbos.
A. Poskim maintain that the most plausible melocho involved in using a water filter is Merakaid (sifting or straining) since unlike the melocho of Borer or Zoreh, it always involves using an utensil (Igley Tal – Zoreh 3: 1, see also Rambam – H. Shabbos 8: 11, on wine filtering or meshamer, that seems to hesitate which is the applicable melocho, Merakaid or Borer). The downside of Merakaid is that there is no hetter for separating the wanted (oichel) from the non-wanted (pessoles) or for doing it immediately before eating (somuch leseudoh) as in Borer. However some maintain it is Borer (see Chazon Ish – Shabbos 53
Poskim, (Mishna Berura 319; 40 quoting Ran). also differentiate between three classes of liquids, depending on unsuitability of the unfiltered fluid. They range from total (akurim – Biblically prohibited), partial (akurim k'zas, rabbinical prohibition) or clear (tzlulim- permitted).
In developed countries, where most people drink the unfiltered tap water, added aerators and filters do little to improve the quality of water already treated and are therefore permitted.(Chazon Ish O.H. 53).
However, in places where the filters are needed to remove health-safe living organisms that can be seen with the naked eye, Minchas Yitzchok (7: 23) and other Poiskim permit using a filter (see Chayei Odom 16: 8 and Ohr Yisroel p. 75) since most people would still drink the unfiltered water as it is only prohibited by dint of Torah law. They recommend not using the first water that comes out from the tap.
Horav Shlomo Miller Shlit"a agrees with the above, especially since it became the normal way of using that water.
There is a further issue of concern, and it is the fact that while the water is inside the filter it could be regarded as akurim, since at that point most would not consume it, However Chazon Ish (ibid.) permits (Palgei Maim p.136). Horav Shlomo Miller's Shlit"a opinion is that it is regarded derech hilucho or the normal process done when using the tap. He also recommends discarding the first water that comes out.
Rabbi A. Bartfeld as revise by Horav Shlomo Miller Shlit"a
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Posted 3/19/2014 3:03 PM |
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#507 How Many Dollars for Purim?
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Q. How much is it today the dollar amount for Matanot LaEvyonim and Machatzith Hashekel?
A. Horav Shlomo Miller Shlit'a advises to give at least a dollar for matonos loevyonim, (a Zichron Binyomin dollar is also good). The reason is that you can acquire a roll of bread and something in it, to be used for a minimum seudah.
As far as machatzis hashekel, if possible you can give seven dollars, the approximate value of the silver in that half a shekel coin today. (March 2014)
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 3/14/2014 4:52 PM |
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#506 Inedible Shalach Monos
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Q. If I give a milchik box of chocolates as shalach monos to someone who has begun his fleishig Purim seuda, is it a mitzvah?
A. Horav Shlomo Miller's Shlit"a opinion is that you do comply with the mitzvah of shalach manos. True, he won't be able to eat those chocolates himself on Purim, but it is "manos" and they could be bartered for another's "manos".
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit'a
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Posted 3/14/2014 4:51 PM |
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#505 Why Care About Amalek?
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Q. I keep wondering, we have a mitzvah to erase any remembrance of Amalek, and we are to remind ourselves every day of it. If it wouldn't be because of this mitzvah that we keep so diligently, would not have the name of Amalek been forgotten a long time ago? It seems that only the Torah and we are the lone ones that care about an ancient name that no one else knows or gives a hoot about. Isn't this a self defeating Mitzvah?
A. Ramban (Pashas Ki Teitzeh) writes that the mitzvah of remembering what Amalek did to us is attached to the mitzvah of having that nation obliterated. Mishna Berura (685: 16) relates this to the case of one who did not hear the reading of Pashas Zachor. Can he comply after the fact, with the keriah of Amalek's Torah reading on Pashas Beshalach (also read on Purim) in which Mechias Amolek is not mentioned? He mentions that according to the Ramban he would not, however Mogen Avrohom (ibid.) disagrees. Rambam in Sefer Hamitzvos (189) seems to agree with the opinion of the Ramban. See also Chinuch and Minchas Chinuch (Mitzvah 603) in regards to women's obligation in regards to Zachor since the may not be compelled on the corporal war against Amalek.
Horav Shlomo Miller Shlit"a explained that the precept of Mechias Amalek, is the annihilation of all material and physical remnants that may still be extant and can carry that name, even if it is only in spirit or values, today or in the future. To be able to accomplish that task we have to constantly be aware and maintain the memory of what Amalek did.
He also pointed out to Chidushey Chasam Sofer (Sanhedrin 39:2) that Pharaoh and Hamman, both were credited with their memory being maintained, since, albeit very unintentional and indirectly, they caused a great Kidush Hashem, by their unaccomplished wrongful intentions.
It is worthwhile to mention a parable recorded in Yalkut (end of Beshalach) describing a king who placed a fierce guard dog to watch over his vineyard. His own son the prince, unlawfully trespassed and was bitten by the dog. From then on whenever the king wanted to remind his son of the perils of neglecting the king's commands, he would tell the story of what the vicious dog did. Accordingly remembering Amalek may be more of an indirect message to us.
It is also interesting to point out that Admur Yissachar Dov Rokeach of Belz Zt'L (quoted in Noam Devarim p. 131) mentions that in our days when Mechias Amalek may be a practical impossibility, we comply with the mitzvah when praying earnestly for mechias Amalek. Since Rashi (Tehilim 20: 8) explains that the word ‘nazkir" (as in zachor) means also tefilah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/13/2014 6:38 PM |
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#504 A Brocho on Remembering Amalek?
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Q. Why don't we make a bracha before reading Parshat Amalek?
A. A number of reasons are given for not reciting a brocho on reading Pashas Zachor.
a) You don't make a brocho on something destructive, such as executing a punishment, a death sentence, or performing a Sotah ceremony (Kaf Hachaim 685: 29, Yofe lelev 3: 3, Maharitz Chiyos and Shem Aryeh, quoted in Divrey Shlomo 2, see also Mishne Halochos 7: 81)
b) You do not recite a brocho on a mitzvah that you comply with by just saying that same brocho. Remembering the exodus from Mitzraim, reciting Kidush on Shabbos, or the annulment of chametz are examples mentioned (Magen Haelef 432, Birchas Halevy p. 330)
c) It is a constant, endless mitzvah that always applies, such as visiting the ill, consoling the bereaved or honoring parents (Or Zaruah, Divrey Shlomo ibid.)
d) You don't recite a brocho on a mitzvah connected to a negative commandment (ibid.)
It is interesting to mention that Har Tzvi (O.H.58) maintains that we do recite a brocho on Pashas Zachor and that is the birchas HaTorah that the oleh LaTorah pronounces before reading begins.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/13/2014 6:35 PM |
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#503 A Bar Mitzva Without the Bar Mitzva?
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Q. To be considered a seudas mitzvah, does the bar mitzvah bochur have to be there? (On the bo bayom he had to go to shiur, but he was there at the beginning)
A. Horav Shlomo Miller's Shlit'a opinion is that the bar mitzvah bochur does not have to be present, since it is the mitzvah of the father to do the seudah. (Mogen Avrohom O.H. 225: 4 quoting Yalkut Chodosh, Yam Shel Shlomo – Baba Kama 37, Bereshis Rabah 53, Chinuch Yisroel 13: 10)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/13/2014 6:34 PM |
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#502 Kesuvah for a Baalas Teshuvah II
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Q. Re- your answer (483) on how to write a Kesuvah for a woman that was married and divorced from a Gentile. What do you write following Mohar?
Thank you
A. Horav Shlomo Miller Shlit"a recommends writing Mohar Meah Zuzey Dechazey Leichi or Mohar Kesuvossaich Meah Zuzey Dechazey Leichi.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/13/2014 6:34 PM |
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#501 A Seudas Mitzva without the Seuda?
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Q. Can you make a seudas mitzvah just with mezonos?
A. Horav Shlomo Miller's Shlit"a opinion is that if you are kovea seudoh, meaning that mezonos are the main part of what is being served, as is often the case in a kiddush or a siyum such as erev pesach, even if you did not wash hands, it is considered a seudas mitzvah. He added that in former generations, that was the norm for many bar mitzvos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 3/13/2014 6:33 PM |
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#500 How Old is an Orphan?
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Q. The Torah said in Mishpatim, that someone should not afflict or pain an orphan.
How old is an orphan? Is it one who is 10 years old? 20 years old? 50 years old? How long is one an orphan?
A. Knesses Hagedolah quoting Tesuvos Mahara Galiko (18), Divrei B’nayahu (C.M. 50) and Kaf Hachaim (156: 14) mention that for all the mitzvos and prohibitions related and involving a yossom, the age of twenty years is the accepted limit for being called an orphan (Even on the Heavenly Court, they consider twenty years the mature age for punishment). However Pesach Hadvir (5) and Kaf Hachaim (ibid.) add, that before twenty it may depend on how resourceful, mature and self-supporting the individual is. See also Sfas Hayom (C.M. 34) where he elucidates some references that seem to disagree.
Horav Shlomo Miller's Shlit"a opinion is the same.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit"a
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Posted 2/28/2014 2:35 PM |
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#499 Good Intention Endings
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Q. Is there a point on just having kavanah at the end of the brachah, if you can't do it complete?
A. Mishna Berura (101: 1) quotes the Tur (ibid.) who maintains that one should have kavanah at least on the end of every brocho of the amida. The Tur mentions as a reason the fact that the sum of the words in all the end brochos of the amida is 113. This is the same number of the words in Chana's Tefila (a source for many of the halachos of tefilah) and the same amount of the times that the word "lev" or heart in its different forms is mentioned in the Torah. (See also Baal Haturim at the end of Pashas Pekudey)
Horav Shlomo Miller Shlit"a further explained that the most important and relevant part of the brocho is the ending, as it contains the name of Hashem and the brocho formula.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 2/28/2014 2:12 PM |
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#498 What was I Not Thinking?
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Q. I was taught in yeshiva that you have to have a minimum kavanah in the entire shmone esreh of standing in front of the King. Is that correct? I think very few people that I know have that kavanah the whole time?
A. The opinion of Hagrach Soloveitchik Zt'l (on Rambam, Tefilah 4:1) is well known. He rules that although the Rambam's (ibid. ch.10) opinion is that you require intention of mind only during the first brocho of the amida, that is merely in regards to intention on the meaning of the words. However in regards to the general awareness that one is standing before the King, that kavanah is essential and is indispensable throughout the whole amida. Failing to have that in mind would be tantamount to being "missassek" or not engaging in the act of tefilah at all.
Nevertheless, as you mention, today for most that is undeniably a difficult task. Many in our days rely in need on the opinion of the Chazon Ish. He maintains that the fact that you are engaged in a davening undertaking creates enough consciousness, however feeble and hidden that may be, to be considered as standing in front of the King. Minchas Shlomo (1:1) mentions indeed, that if someone is so engrossed and absorbed in his thoughts and he is not even aware that his lips are moving, he would not comply with the mitzvah of tefilah. He would be regarded as being in a state of drunken stupor on the extreme level of Lot.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 2/28/2014 2:11 PM |
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#497 Will Reciting Tehilim Grant Great Children?
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Q. Are there specific Tehillim that should be said for success in raising erlichen children? Thank you.
A. Mishna Berura (256: 2) writes that those who help and inspire others to start early and keep Shabbos properly will merit having children Gedoley Yisroel. Shaarei Tzion (ibid. 6) quotes a medresh relating that Elkana deserved Shmuel Hanavi as his son, because he motivated others to be oleh regel and follow him to Yerushalaim. Similar guidance is to be found in the introduction (Teshuvos) of the Chasam Sofer, that one who merits the many is rewarded with success in the chinuch of his children. It is said that the Brisker Rov Zt"l mentioned, that he does not know any definitive eitze (counsel) to be successful in the chinuch of children, but one thing he is aware; that the ones who merited the many, always had good children, as the posuk in Tehilim (112; 2) says: "His seed will be mighty in the land, a generation of upright ones, which shall be blessed" (Otzar Hayedios p. 153).
Some (Shimush Tehilim) recommend reciting chapters; 33, 96, 97, 126 and127 for success with children. Others suggest different chapters.
Horav Shlomo Miller's Shlit"a opinion is that although, Tehilim recitation is a powerful tool in beseeching the good will of Hashem, so is tefiloh bekavono. Hashem listens to the tefilos of those who pray from the heart, as He did with our Patriarchs when they prayed for their children.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit"a
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Posted 2/28/2014 2:09 PM |
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Important Numbers
